be understood of Christ's person; for many did savingly believe in him (as we do at this day) when his outward person was far removed from them. So that this light in which they were commanded to believe, must be that inward light from Christ, which shines in every man's heart for a season, even during the day of his visitation while this continueth to call, invite, and exhort, men are said to have it, and may be lieve in it. But when they have rejected it, it is at length withdrawn, and then they know not where to go. And therefore to such rebellious ones, the day of the Lord is said to be darkness, and not 'light.' Amos v. 18.

34. That a measure of this saving light or grace is given to all,' Christ telleth us expressly in the parable of the sower, Matt. xiii. Mark iv. and Luke viii, where he saith, That the seed sown in those several sorts of ground is the 'word of the kingdom,' even that word which, as St. James saith, is able to save the soul.'— Now we may observe that the seed which was sown by the wayside,' and in the 'stony' and 'thorny ground,' although it did not profit there, was the same seed which was sown on the 'good ground.' But the cares of the world, or the deceitfulness of riches, or the desire of other things, or the fear of persecution, hinders this seed from growing in the hearts of many. Not but that, in its own nature, it is sufficient to salvation; being the very same with that, which groweth up and prospereth in the hearts of those who receive it. So that, though all are not saved by it, yet there is a seed of salvation sown in the hearts of all

which would grow up and save the soul, if it were not choaked and hindered.

35. To this answers the parable of the 'talents," Matt.xxv. He that had two talents' was accepted as well as he that had five, because he used them to his master's profit. And he that had one might have done the same. His talent was

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of the same nature with the rest, and was as capable to have brought forth an increase in proportion, as any of theirs. And so, though there be not a like proportion of grace given to all, but to some 'five talents,' to some 'two', and to some one talent' only, yet there is given to all that which is sufficient, and no more is required than according to what is given: For unto whomsoever much is given, of him also much shall be required,' Luke xii. 48. He that had the two talents was accepted' in gaining four, nothing less than he that gave the ten. So should he also that gave the one, if he had gained two. And no doubt one was as capable of producing two, as five of producing ten, or two four.

36. I shall add but one proof more, That all men have a measure of saving grace, which is that of the apostle Paul to Titus, ii. 11. • The grace of God that bringeth salvation hath appeared unto all men :' Than which there can be nothing more clear, it comprehending both parts of the controversy. First, it testifies, that it is no natural principle, but the grace of God bringeth salvation. Secondly, it says that this hath appeared, not to a few, but to all men.' And there is nothing (as the following words declare) required of man, which this grace teacheth not.

Yet I have heard a public preacher, to evade the strength of this text, and deny his grace to be saving, say, It means only common graces, such as is the heat of the fire and the light of the sun.Such is the darkness of those that oppose the truth! Whereas the text saith expressly, it is saving (EwTnpios.) Others that cannot deny but it is saving, say, This all, means not every individual, but only some of all kinds. But is a bare denial sufficient to overturn a positive assertion? If the scriptures may be so abused, what so absurd as may not be proved from them? Or what so manifest that it may not be denied ? We have then no reason to be staggered at their denying what the scripture expressly affirms. They may as well persuade us, that we do not in tend that which we affirm, as make us believe the apostle speaks a thing in plain words, and yet intends quite the contrary.

37. And indeed can there be any thing more absurd, than to say where the word is plainly all, it does not mean all, but only few? It is true that all is sometimes taken for the greater number, of two numbers mentioned; but let them shew us if they can, either in scripture, or profane or ecclesiastical writings, that any man who wrote sense, did ever use the word all, to express of two numbers the lesser. Whereas they affirm, that the far lesser number have received saving grace, and yet will have the apostle to signify them only by the word all: contrary to all the rules of speaking, as well as to the whole tenour of the gospel.

38. We conclude then, That the gospel is? indeed 'good tidings of great joy which may be unto all people:' That the ministers thereof, are to preach to every creature,' to declare to all the 'common salvation,' and to offer' ' repentance and remission of sins to all, warning every one, and exhorting every one :' That Christ 'died for all' who died in Adam, that he gave himself a ranson for all; tasting death for every man:' That he came not to condemn the world, but that the world through him might be saved: That he willeth that all men should be saved, and willeth not that any should perish: That he is the propitiation not for our sins only, who believe, but also for the sins of the whole world :' That accordingly he giveth to all a day of visitation, wherein it is possible for them to be saved; and therein a measure of saving grace, so that if they die, their blood is on their own heads seeing, when they might, they would not come unto him, that they might have life.

TRACT V.

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SERIOUS THOUGHTS ON THE INFALLIBLE, CONDITIONAL PERSEVERANCE OF ALL THAT HAVE ONCE EXPERIENCED FAITH IN CHRIST.

1. MANY LANY large volumes have already been published on this important subject. But the

very length of them makes them hard to be understood, or even purchased by common readers. A short, plain treatise on this head, is what serious men have long desired, and what is here offered to those whom God has endowed with love and meekness of wisdom.

2. By the Saints I understand, those who are holy or righteous in the judgment of God himself: those who are endowed with the faith that purifies the heart, that produces a good conscience: those who are grafted into the good olive tree, the spiritual, invisible church: those who are branches of the true vine, of whom Christ says, I am the vine, ye are the branches:' those who so effectually know Christ, as by that knowledge to have escaped the pollutions of the world: those who see the light of the glory of God in the face of Jesus Christ, and who have been made partakers of the Holy Ghost, of the witness and the fruits of the Spirit: those who live by faith in the Son of God: those who are sanctified by the blood of the covenant: those to whom all, or any of these characters belong, I mean by the term Saints.

3. Can any of these fall away? By falling away we mean, not barely falling into sin. This, it is granted, they may. But can they fall totally? Can any of these so fall from God, as to perish everlastingly?

4. I am sensible either side of the question is attended with great difficulties; such as reason alone could never remove. Therefore to the. law and to the testimony. Let the living ora